Sura-7 [ Al Araf mecca 39]
The Quranic Text & Ali’s version:
وَإِذَا
لَمْ
تَأْتِهِم
بِآيَةٍ
قَالُواْ
لَوْلاَ
اجْتَبَيْتَهَا...
203. If thou bring them not a revelation, they say: "Why hast thou not got it together?"
C1174. "Ayah" here, I think, means specially an Ayah of the Holy Quran.
The infidels did not believe in revelation, and used to taunt the Holy Prophet, as much as to say that he used to put together words and promulgate them as revelation. The answer is contained in the sentence that follows.
No human composition could contain the beauty, power, and spiritual insight of the Quran. Without inspiration it is impossible to suppose that a man, with or without literary and philosophic training could produce such a book as the Quran.
...قُلْ إِنَّمَا أَتَّبِعُ مَا يِوحَى إِلَيَّ مِن رَّبِّي ...
Say:
"I but follow what is revealed to me from my Lord:
...هَـذَا بَصَآئِرُ مِن رَّبِّكُمْ ...
This is (nothing but) lights from your Lord,
C1175. "Lights": eyes, faculty of spiritual insight.
The revelation is for us
1. spiritual eyes,
2. guidance, and
3. mercy,
- 1 is the highest in degree:
just as a blind man, if he is given eyes and the faculty of sight, is at once removed into an entirely new world, so those who can reach the stage of spiritual insight pass into and become citizens of a wholly new spiritual World,
- 2 is next in degree;
the man of the world can act up to the teaching about right conduct and prepare for the Hereafter,
- 3 is the Mercy of Allah, free to every one, saint and sinner, who sincerely believes and puts his trust in Allah.
...وَهُدًى وَرَحْمَةٌ لِّقَوْمٍ يُؤْمِنُونَ ﴿٢٠٣﴾
and guidance, and mercy, for any who have faith.
Asad’s Version:
7: 203
Asad And yet, when you [O Prophet] does not produce any miracle for them, some [people] say, “Why do you not seek to obtain it [from God] (note 167)? Say: “I only follow whatever is being revealed to me by my Sustainer: this [revelation] is a means of insight from your Sustainer, and a guidance and grace unto people who will believe.
Yusuf Ali If thou bring them not a revelation they say: "Why hast thou not got it together?" Say: "I but follow what is revealed to me from my Lord: This is (nothing but) lights from your Lord and guidance and mercy for any who have faith."
Pickthall And when thou bringest not a verse for them they say: Why hast thou not chosen it? Say: I follow only that which is inspired in me from my Lord. This (Qur'an) is insight from your Lord, and a guidance and a mercy for a people that believe.
Transliteration Wa iza_ lam ta'tihim bi a_yatin qa_lu_ lau lajtabaitaha_, qul innama_ attabi'u ma_ yu_ha_ ilayya mir rabbi, ha_za_ basa_'iru mir rabbikum wa hudaw wa rahmatul liqaumiy yu'minu_n(a).
[[ Asad’s note 167 – Sc., “if you are really His apostle” (cf. 6:37 and 109, and the corresponding notes). Some of the commentators assume that the term ‘ayah’ – translated by me as “miracle” – denotes here a verbal “message” which would answer the objections of those who did not believe in the Prophet. ……………the demand of the unbelievers must have related to some particular manifestation or “proof” of his divinely inspired mission: namely, to a concrete miracle which would establish the truth of his claim in supposedly “objective” manner. ………………]
[[ Ali’s notes - 1174 "Ayat" here, I think, means specially an Ayat of the Holy Qur-an. The infidels did not believe in revelation, and used to taunt the Holy Prophet, as much as to say that he used to put together words and promulgate them as revelation. The answer is contained in the sentence that follows. No human composition could contain the beauty, power, and spiritual insight of the Qur-An. Without inspiration it is impossible to suppose that a man, with or without literary and philosophic training could produce such a book as the Qur-an. Commentators of the Qur-An, however, consider Ayah here to refer to miracle as the context seems to evidence. (7.203)
1175 "Lights": eyes, faculty of spiritual insight. The revelation is for us (1) spiritual eyes, (2) guidance, and (3) mercy, (1) is the highest in degree: just as a blind man, if he is given eyes and the faculty of sight, is at once removed into an entirely new world, so those who can reach the stage of spiritual insight pass into and become citizens of a wholly new spiritual World, (2) is next in degree; the man of the world can act up to the teaching about right conduct and prepare for the Hereafter, (3) is the Mercy of Allah, free to every one, saint and sinner, who sincerely believes and puts his trust in Allah. (7.203)]]
Sura- 6 [Al Anam mecca 55]
The Quranic Text & Ali’s version:
قُل
لاَّ
أَقُولُ
لَكُمْ
عِندِي
خَزَآئِنُ
اللّهِ
...
6:50. Say:
"I tell you not that with me are the treasures of Allah,
C867. Literally it might mean that the men of God are not like vulgar soothsayers, who pretend to reveal hidden treasures, or peer into future, or claim to be something of a different nature from men. But the meaning is wider:
- They deal out Allah's great treasures of truth, but the treasures are not theirs, but Allah's;
- they have greater insight into the higher things, but that insight is not due to their own wisdom, but to Allah's inspiration,;
- they are of the same flesh and blood with us, and the sublimity of their words and teaching arises through Allah's grace- to them and to those who hear them.
... وَلا أَعْلَمُ الْغَيْبَ ...
nor do I know what is hidden,
... وَلا أَقُولُ لَكُمْ إِنِّي مَلَكٌ...
nor do I tell you I am an angel.
...إِنْ أَتَّبِعُ إِلاَّ مَا يُوحَى إِلَيَّ...
I but follow what is revealed to me."
قُلْ هَلْ يَسْتَوِي الأَعْمَى وَالْبَصِيرُ ...
Say: "Can the blind be held equal to the seeing?"
C868. Therefore compare not the men of God ("the seeing") with ordinary men ("the blind").
The men of God, although they be but men, have the higher light with them; therefore do not exact of them petty ephemeral services. Though they are men, they are not as other men, and are entitled to reverence.
... أَفَلاَ تَتَفَكَّرُونَ ﴿٥٠﴾
Will ye then consider not?
قُلْ
إِنِّي
عَلَى
بَيِّنَةٍ
مِّن
رَّبِّي
وَكَذَّبْتُم
بِهِ...
6:57. Say:
"For me, I (work) on a clear Sign from my Lord, but ye reject Him.
...مَا عِندِي مَا تَسْتَعْجِلُونَ بِهِ...
What ye would see hastened is not in my power.
C877. What ye would see hastened: what ye, deniers of God, are so impatient about: the punishment which ye mockingly say does not come to you.
Cf. 13:6.
...إِنِ الْحُكْمُ إِلاَّ لِلّهِ يَقُصُّ الْحَقَّ وَهُوَ خَيْرُ الْفَاصِلِينَ ﴿٥٧﴾
The Command rests with none but Allah:
He declares the truth, and He is the best of Judges."
قُل
لَّوْ
أَنَّ
عِندِي
مَا
تَسْتَعْجِلُونَ
بِهِ
لَقُضِيَ
الأَمْرُ
بَيْنِي
وَبَيْنَكُمْ
...
6:58. Say:
"If what ye would see hastened were in my power, the matter would be settled at once between you and me.
C878. The Messenger of Allah is not here to settle scores with the wicked. It is not a matter between them and him. It is a matter between them and Allah; he is only a warner against sin, and a declarer of the gospel of salvation.
...وَاللّهُ أَعْلَمُ بِالظَّالِمِينَ ﴿٥٨﴾
But Allah knoweth best those who do wrong."
Asad’s Version:
6: 50
Asad …………………Will you not, then, take thought?”
Yusuf Ali Say: "I tell you not that with me are the treasures of Allah nor do I know what is hidden nor do I tell you I am an angel. I but follow what is revealed to me." Say: "Can the blind be held equal to the seeing?" Will ye then consider not?
Pickthall Say (O Muhammad, to the disbelievers): I say not unto you (that) I possess the treasures of Allah, nor that I have knowledge of the Unseen; and I say not unto you: Lo! I am an angel. I follow only that which is inspired in me. Say: Are the blind man and the seer equal? Will ye not then take thought?
Transliteration Qul la_ aqu_lu lakum 'indi khaza_'inulla_hi wa la_ a'lamul gaiba wa la_ aqu_lu lakum innimalak(un), in attabi'u illa_ ma_ yu_ha_ ilayy(a), qul hal yastawil a'ma_ wal basir(u), afala_ tatafakkaru_n(a).
[[ Asad’s note 38 – This denial on the part of the Prophet of any claim to supernatural powers refers, primarily, to the demand of the unbelievers (mentioned in verse 37) that he should prove his prophetic mission by causing a “miraculous sign” to be bestowed on him. Beyond this specific reference, however, the above passage is meant to prevent any deification of the Prophet and to make it clear that he – like all other prophets before him –was but a moral human beings, a servant whom God had chosen to convey His message to mankind. See also 7:188]]
[[ Ali’s notes - 866 The Apostles are not sent to cancel man's limited free-will. They are sent to preach and teach, - to preach hope to the repentant ("good news"), and to warn the rebellious of the Wrath to come. (6.48)
867 Literally it might mean that the men of God are not like vulgar soothsayers, who pretend to reveal hidden treasures, or peer into future, or claim to be something of a different nature from men. But the meaning is wider: They deal out God's great treasures of truth, but the treasures are not theirs, but God's; they have greater insight into the higher things, but that insight is not due to their own wisdom, but to God's inspiration; they are of the same flesh and blood with us, and the sublimity of their words and teaching arises through God's grace- to them and to those who hear them. (6.50)]]
6: 57 [al-Anam, Cattle, mecca 55]
Yusuf Ali Say: "For me I (work) on a clear Sign from my Lord but ye reject Him. What ye would see hastened is not in my power. The Command rests with none but Allah: He declares the truth and He is the best of Judges."
Pickthall Say: I am (relying) on clear proof from my Lord, while ye deny Him. I have not that for which ye are impatient. The decision is for Allah only. He telleth the truth and He is the Best of Deciders.
Transliteration Qulinni 'ala_ bayyinatim mir rabbi wa kazzabtum bih(i), ma_ 'indi ma_ tasja'jilu_na bih(i), inil hukmu illa_ lilla_h(i), yaqussul haqqa wa huwa khairul fa_silin(a).
6: 58
Asad Say: “If that which you so hastily demand were in my power, everything would have been decided between me and you [note 48]…………
Yusuf Ali Say: "If what ye would see hastened were in my power the matter would be settled at once between you and me. But Allah knows best those who do wrong."
Pickthall Say: If I had that for which ye are impatient, then would the case (ere this) have been decided between me and you. Allah is best aware of the wrong doers.
Transliteration Qul lau anna 'indi ma_ tasta'jilu_na bihi laqudiyal amru baini wa bainakum, walla_hu a'lamu bizza_limin(a).
[[ Ruby’s note – The severity of punishment depends on the strength of miraculous events in our lives. Even after seeing the miracles that happen around us day to day and ignore them or scoff at them as just coincident events is a result of arrogance and deliberate denial of truth that calls for punishments.]]
[[ Asad’s note – 48 I.e., ……….the implication being that a conviction based solely on a “miraculous” proof would have no spiritual value.]]
[[ Ali’s notes]]
878 The Messenger of God is not here to settle scores with the wicked. It is not a matter between them and him. It is a matter between them and God; he is only a warner against sin, and a declarer of the gospel of salvation. (6.58) ]]
Sura-10 [ Yunus mecca 51]
The Quranic Text & Ali’s version:
وَمَا كَانَ
النَّاسُ إِلاَّ
أُمَّةً وَاحِدَةً
فَاخْتَلَفُواْ...
10:19. Mankind was but one nation, but differed (later).
C1406. Cf. 2:213.
All mankind was created one, and Allah's Message to mankind is in essence one, the Message of Unity and Truth.
But as selfishness and egotism got hold of man, certain differences sprang up between individuals, races, and nations, and in His infinite Mercy He sent them messengers and messages to suit their varying mentality, to test them by His gifts, and stir them up to emulation in virtue and piety (5:48).
...وَلَوْلاَ كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَقُضِيَ بَيْنَهُمْ فِيمَا فِيهِ يَخْتَلِفُونَ ﴿١٩﴾
Had it not been for a word that went forth before from thy Lord, their differences would have been settled between them.
C1407. Cf. 6:115. 9:40, and 4:171.
"Word" is the Decree of Allah, the expression of His Universal Will or Wisdom in a particular case.
When men began to diverge from one another (see last note). Allah made their very differences subserve the higher ends by increasing their emulation in virtue and piety, and thus pointing back to the ultimate Unity and Reality. (R).
وَيَقُولُونَ
لَوْلاَ أُنزِلَ
عَلَيْهِ آيَةٌ
مِّن رَّبِّهِ...
10:20. They say: "Why is not a Sign sent down to him from his Lord?"
...فَقُلْ إِنَّمَا الْغَيْبُ لِلّهِ فَانْتَظِرُواْ إِنِّي مَعَكُم مِّنَ الْمُنتَظِرِينَ ﴿٢٠﴾
Say:
"The Unseen is only for Allah (to know). Then wait ye: I too will wait with you."
C1408. Their demand for a Sign is disingenuous. All nature and revelation furnishes them with incontestable Signs. What they want is the Book of the Unseen opened out to them like the physical leaves of a book. But they forget that a physical Book is on a wholly different plane from Allah's Mysteries, and that their physical natures cannot apprehend the mysteries.
They must wait. Truth will also wait. But the waiting in the two cases is in quite different senses. Cf. 6:158 and 9:52.
C.100 (The running Commentary, in Rhythmic Prose)
(10:21-40)
The good, the beautiful, and the useful
In man's life are derived from Allah;
Yet man is ungrateful. He runs
After the ephemeral things of this life;
Yet they are no better than the green
Of fields, that lasts for a season
Ere it perish! Allah's call is to an eternal
Home of Peace. Will ye not answer it?
Know ye not that it is He Who sustains
And cherishes? No partner has He.
And He speaks to His creatures and guides them
Through His wonderful Book unmatched.
Other versions:
10: 19
Yusuf Ali Mankind was but one nation but differed (later). Had it not been for a word that went forth before from thy Lord their differences would have been settled between them.
Pickthall Mankind were but one community; then they differed; and had it not been for a word that had already gone forth from thy Lord, it had been judged between them in respect of that wherein they differ.
Transliteration Wa ma_ ka_nan na_su illa_ ummataw wa_hidatan fa-khtalafu_, wa lau la_ kalimatun sabaqat mir rabbika laqudiya bainahum fima_ fihi yakhtalifu_n(a).
10: 20
Yusuf Ali They say: "Why is not a Sign sent down to him from his Lord?" Say: "The Unseen is only for Allah (to know). Then wait ye: I too will wait with you."
Pickthall And they will say: If only a portent were sent down upon him from his Lord! Then say (O Muhammad): The Unseen belongeth to Allah. So wait! Lo, I am waiting with you.
Transliteration Wa yaqu_lu_na lau la_ unzila 'alaihi a_yatum mir rabbih(i), faqul innamal gaibu lilla_hi fantaziru_, inni ma'akum minal muntazirin(a).
Sura -17 [Al-Israa, Mecca 50]
The Quranic Text & Ali’s version:
وَلَقَدْ صَرَّفْنَا
لِلنَّاسِ فِي
هَـذَا الْقُرْآنِ
مِن كُلِّ
مَثَلٍ...
17:89. And We have explained to man, in this Qur'án, every kind of similitude:
C2290. In the Quran everything is explained in detail from various points of view, by commands, similitudes, examples, stories, parables, etc.
It does not merely narrate stories or lay down vague abstract propositions. It gives every detailed help in outward and inner life.
...فَأَبَى أَكْثَرُ النَّاسِ إِلاَّ كُفُورًا ﴿٨٩﴾
yet the greater part of men refuse (to receive it) except with ingratitude!
C2291. One form in which it can be received with ingratitude is to pay verbal tributes to it but not study it as it ought to be studied (2:121, haqqa tilawatihi), or to disobey its precepts or standards.
وَقَالُواْ
لَن نُّؤْمِنَ
لَكَ حَتَّى
تَفْجُرَ لَنَا
مِنَ الأَرْضِ
يَنبُوعًا ﴿٩٠﴾
17:90. They say:
"We shall not believe in thee, until thou cause spring to gush forth for us from the earth,
C2292. Cf. 2:60.
أَوْ
تَكُونَ لَكَ
جَنَّةٌ مِّن
نَّخِيلٍ وَعِنَبٍ
فَتُفَجِّرَ
الأَنْهَارَ
خِلالَهَا
تَفْجِيرًا ﴿٩١﴾
17:91. "Or (until) thou have a garden of date trees and vines, and cause rivers to gush forth in their midst, carrying abundant water;
C2293. This ill-assorted and crude jumble of the sort of miracles which the Unbelievers wanted is in very appropriate contrast to the sober and reasoned argument which has begun in the last sentence ofverse 93 and continued in sections 11 and 12, which close this Surah.
It is throughout reminiscent of the materialistic imagination of Jewish skeptics, which was mainly responsible for the fall of the Jewish nation (see verse 104 below). For a thirsty people sojourning in a dry land, the finding of a spring of water as in the story of Moses or of the well of Zamzam is an appropriate miracle. But miracles are not for faithless crowds to gape at.
A beautiful well-watered Garden is a symbol of Felicity: but a skeptic cannot order Allah to produce it for his pleasure. The same may be said about a house adorned with gold, except that its symbolism is even more materialistic.
The fall of the sky or producing Allah face to face or climbing to the skies by a ladder, or bringing down a book of parchment which men could handle, are all irreverent suggestions that make no distinction between spiritual and material things.
أَوْ
تُسْقِطَ السَّمَاء
كَمَا زَعَمْتَ
عَلَيْنَا
كِسَفًا...
17:92. "Or thou cause the sky to fall in pieces, as thou sayest (will happen), against us;
C2294. Contrast the sublime passages like the beginning with 82:1. or that in 25:25, where the final breaking up of the firmaments as we know them is referred to in the world's catastrophe, with the ridiculous demand that it should be done for the sport of the skeptics!
...أَوْ تَأْتِيَ بِاللّهِ وَالْمَلآئِكَةِ قَبِيلاً ﴿٩٢﴾
or thou bring Allah and the angels before (us) face to face;
C2295. Cf. 2:55 and 4:153 about the desire of the Israelites to see Allah face to face;
and 6:8-9, about angels coming down to convince men.
أَوْ يَكُونَ
لَكَ بَيْتٌ
مِّن زُخْرُفٍ
أَوْ تَرْقَى
فِي السَّمَاء...
17:93. "Or thou have a house adorned with gold, or thou mount a ladder right into the skies.
C2296. Cf. 6:35 about a ladder to the skies.
...وَلَن نُّؤْمِنَ لِرُقِيِّكَ حَتَّى تُنَزِّلَ عَلَيْنَا كِتَابًا نَّقْرَؤُهُ...
No, we shall not even believe in thy mounting until thou send down to us a book that we could read."
C2297. Cf. 6:7 for the foolish idea of materialistic skeptics that a spiritual revelation could come down from the heavens on a piece of parchment that they can touch.
...قُلْ سُبْحَانَ رَبِّي هَلْ كُنتُ إَلاَّ بَشَرًا رَّسُولاً ﴿٩٣﴾
Say: "Glory to my Lord! am I aught but a man -- a Messenger?"
C2298. A prophet or messenger of Allah is a man at the command of Allah, and not to satisfy the disingenuous whims and fancies of Unbelievers.
Miracles greater than any that their foolish fancies could devise were before them. The Quran was such a miracle, and it is a standing miracle that lasts through the ages.
Why did they not believe?
The real reason was spite and jealousy like that of Iblis. See next verse.
Section 11
وَمَا مَنَعَ النَّاسَ
أَن يُؤْمِنُواْ
إِذْ جَاءهُمُ
الْهُدَى...
17:94. What kept men back from Belief when Guidance came to them, was nothing but this:
...إِلاَّ أَن قَالُواْ أَبَعَثَ اللّهُ بَشَرًا رَّسُولاً ﴿٩٤﴾
they said, "Has Allah sent a man like (us) to be (His) Messenger?"
C2299. When a man is raised to honour and dignity, his sincere brothers rejoice, for it is an honour that reflects its glory on them. But those with evil in their hearts are jealous like their prototype Iblis, (17:61, n. 2251).
To such men the mere fact that their own brother receives the grace of Allah is enough to turn them against that brother.
Any other reasons they may devise are mere make-believe.
قُل
لَّوْ كَانَ فِي الأَرْضِ
مَلآئِكَةٌ
يَمْشُونَ
مُطْمَئِنِّينَ...
17:95. Say,
"If there were settled, on earth, angels walking about in peace and quiet,
C2300. The argument is that if angels inhabited this earth, an angel from heaven could be sent down as a messenger to them, as they could mutually understand each other, and the Message of Allah could be explained without difficulty.
But the earth is inhabited by men, and the men themselves are divided into races, or groups, or nations. To each Group is sent a prophet from among their brethren: to 'Ad, their brother Hud (11:50); to Thamud, their brother Salih (11:61): and so on.
As a matter of fact, with wicked men, constituted as they are, the appearance of an angel causes disturbance and an unseemly riot, as in the case of the angels that came to Lut (11:77-80).
In any case they cannot carry out an effective mission among men (6:8-9).
...لَنَزَّلْنَا عَلَيْهِم مِّنَ السَّمَاء مَلَكًا رَّسُولاً ﴿٩٥﴾
We should certainly have sent them down from the heavens an angel for a messenger."
قُلْ كَفَى
بِاللّهِ شَهِيدًا
بَيْنِي وَبَيْنَكُمْ...
17:96. Say:
"Enough is Allah for a witness between me and you:
C2301. 'If you want a real witness, it is not these sorts of fancy miracles, but the witness of the true ever-living God. Purify your hearts, and ask Him in true contrition and repentance, and He will guide you and show you the Way'. (R).
...إِنَّهُ كَانَ بِعِبَادِهِ خَبِيرًا بَصِيرًا ﴿٩٦﴾
for He is well-acquainted with His servants, and He sees (all things)."
وَمَن يَهْدِ اللّهُ
فَهُوَ الْمُهْتَدِ...
97. It is he whom Allah guides, that is on true guidance;
...وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُمْ أَوْلِيَاء مِن دُونِهِ...
but he whom He leaves astray -- for such wilt thou find no protector besides Him.
C2302. 'All your insincere subtleties are of no use. The only real guidance is the guidance of Allah. If you do not seek His grace, you will be lost. Besides Him, there is no true friend or protector'.
...وَنَحْشُرُهُمْ يَوْمَ الْقِيَامَةِ عَلَى وُجُوهِهِمْ عُمْيًا وَبُكْمًا وَصُمًّا...
On the Day of Judgment We shall gather them together, prone on their faces, blind, dumb, and deaf:
...مَّأْوَاهُمْ جَهَنَّمُ كُلَّمَا خَبَتْ زِدْنَاهُمْ سَعِيرًا ﴿٩٧﴾
their abode will be Hell:
every time it shows abatement, We shall increase for them the fierceness of the Fire.
C2303. 'If you still persist in your evil ways, what is to be your evil end?
You will become more and more identified with the Company of Evil. You will come to shame and ignominy, like men thrown down prone on their faces. You will lose the use of all the faculties of judgment with which Allah has endowed you.
Instead of seeing, you will be blind to Allah's Signs. Instead of having the power of seeking Him in prayer and rejoicing in His grace, you will be dumb. Instead of hearing the harmony and music of the spheres, as typified in the pure and harmonious lives of men, you will hear nothing or only hear dull or confused sounds like deaf men.
The scorching fire of your punishment will not grow less, but grow more fierce as you go deeper into Hell'.
ذَلِكَ جَزَآؤُهُم
بِأَنَّهُمْ
كَفَرُواْ
بِآيَاتِنَا...
17:98. That is their recompense, because they rejected Our Signs,
...وَقَالُواْ أَئِذَا كُنَّا عِظَامًا وَرُفَاتًا أَإِنَّا لَمَبْعُوثُونَ خَلْقًا جَدِيدًا ﴿٩٨﴾
and said, "When we are reduced to bones and broken dust, should we really be raised up (to be) a new Creation?"
C2304. This phrase is repeated from 17:49.
The reminiscence rounds off the argument. After certain moral precepts to which Faith was linked, we have had a discussion of Unfaith. Its various motives have been analyzed, and its penalties have been allegorically shadowed forth.
After this, the example of Pharaoh is held as a type of Unfaith in the next section, and the Surah closed with an exhortation to faith and a declaration of the glory of Allah.
أَوَلَمْ
يَرَوْاْ
أَنَّ اللّهَ الَّذِي
خَلَقَ السَّمَاوَاتِ
وَالأَرْضَ
قَادِرٌ عَلَى
أَن يَخْلُقَ
مِثْلَهُمْ...
17:99. See they not that Allah, Who created the heavens and the earth, has power to create the like of them (anew)?
C2305. Allah, Who created all that is in the heavens and on earth, has surely the power to revive the life of individual souls after their bodies have perished, -and revive them with memories of their past life and for a continuation of their spiritual history. Only He has fixed a term for each stage of our existence, which we can neither prolong nor shorten.
...وَجَعَلَ لَهُمْ أَجَلاً لاَّ رَيْبَ فِيهِ...
Only He has decreed a term appointed, of which there is no doubt.
...فَأَبَى الظَّالِمُونَ إَلاَّ كُفُورًا ﴿٩٩﴾
But the unjust refuse (to receive it) except with ingratitude.
C2306. This phrase carries us back to 17:89, after we began the argument about the real motives for the rejection of the Quran by skeptics.
The argument is now closed in a sort of minor circle within the major circle sketched in n. 2304 above.
قُل
لَّوْ أَنتُمْ تَمْلِكُونَ
خَزَآئِنَ
رَحْمَةِ رَبِّي...
17:100. Say:
"If ye had control of the Treasures of the Mercy of my Lord,
...إِذًا لَّأَمْسَكْتُمْ خَشْيَةَ الإِنفَاقِ...
behold, ye would keep them back, for fear of spending them:
...وَكَانَ الإنسَانُ قَتُورًا ﴿١٠٠﴾
for man is (ever) niggardly!"
C2307. A fresh argument is now addressed to those who would confine Allah's revelations to a limited circle of men, such as they themselves belonged to.
The immediate reference was to the Jews, who could not understand how any Gentiles could receive revelations and guidance even superior to what they considered their own birth-right. But the tendency is widespread in the human race.
A particular race, or caste, or a particular kind of culture, claims to be the custodian of Allah's Message, whereas it is universal. Allah's Mercy is universal, and He scatters the priceless Treasures of His Mercy broadcast among His creatures. They are not exhausted by spending. It is only the misers who hoard their wealth for fear it should be used up by spending.
'Are you spiritual misers going to keep back Allah's holy Message from the multitude?
Is that the reason why you deny the advent of the new Teacher, who comes as a Mercy to all men-to all Creation?'
Other versions:
17: 89
Transliteration Wa laqad sarrafna_ lin na_si fi ha_zal qur'a_ni min kulli masal(in), fa aba_ aksarun na_si illa_ kufu_ra_(n).
Asasd For, indeed, many facets have We given in this Quran to every kind of lesson [designed] for [the benefit of] mankind! However, most men are unwilling to accept anyghing but blasphemy-
Yusuf Ali And We have explained to man in this Qur'an every kind of similitude: yet the grater part of men refuse (to receive it) except with ingratitude!
Pickthall And verily We have displayed for mankind in this Qur'an all kinds of similitudes, but most of mankind refuse aught save disbelief.
Transliteration Wa qa_lu_ lan nu'mina laka hatta_ tafjura lana_ minal ardi yambu_'a_(n),
[Asad note 104 According to Raghib, the noun ‘mathal’ …….singifies “a lesson”.]
17: 90 [al-Israa, Mecca 50]
Wa qa_lu_ lan nu'mina laka hatta_ tafjura lana_ minal ardi yambu_'a_(n),
Yusuf Ali They say: "We shall not believe in thee until thou cause spring to gush forth for us from the earth
Pickthall And they say: We will not put faith in thee till thou cause a spring to gush forth from the earth for us;
Transliteration Au taku_na laka jannatum min nakhiliw wa 'inabin fa tufajjiral anha_ra khila_laha_ tafjira_(n),
17: 91
Yusuf Ali "Or (until) thou have a garden of date trees and vines and cause rivers to gush forth in their midst carrying abundant water;
Pickthall Or thou have a garden of date palms and grapes, and cause rivers to gush forth therein abundantly;
Transliteration Au tusqitas sama_'a kama_ za'amta 'alaina_ kisafan au ta'tiya billa_hi wal mala_'ikati qabila_(n),
17: 92
Yusuf Ali "Or thou cause the sky to fall in pieces as thou sayest (will happen) against us; or thou bring Allah and the angels before (us) face to face;
Pickthall Or thou cause the heaven to fall upon us piecemeal, as thou hast pretended, or bring Allah and the angels as a warrant;
Transliteration Au yaku_na laka baitum min zukhrufin au tarqa_ fis sama_'(i), wa lan nu'mina liruqiyyika hatta_ tunazzila 'alaina_ kita_ban naqra'uh(u_), qul subha_na rabbi hal kuntu illa_ basyarar rasu_la_(n).
17: 93
Asad …………Say you, [O Prophet:] “Limitless in His glory is my Sustainer!” Am I, then, aught but a mortal man, an apostle?”
Yusuf Ali "Or thou have a house adorned with gold or thou mount a ladder right into the skies. No we shall not even believe in thy mounting until thou send down to us a book that we could read." Say: "Glory to my Lord! am I aught but a man an apostle?"
Pickthall Thou have a house of gold; or thou ascend up into heaven, and even then we will put no faith in thine ascension till thou bring down for us a book that we can read. Say (O Muhammad): My Lord be glorified! Am I naught save a mortal messenger?
Au yaku_na laka baitum min zukhrufin au tarqa_ fis sama_'(i), wa lan nu'mina liruqiyyika hatta_ tunazzila 'alaina_ kita_ban naqra'uh(u_), qul subha_na rabbi hal kuntu illa_ basyarar rasu_la_(n).
17: 94
Yusuf Ali What kept men back from Belief when Guidance came to them was nothing but this: they said "Has Allah sent a man like us) to be (His) Apostle?"
Pickthall And naught prevented mankind from believing when the guidance came unto them save that they said: Hath Allah sent a mortal as (His) messenger?
Yuksel 17:94 Nothing stopped the people from acknowledging when the guidance came to them, except they said, "Has God sent a human messenger?"
Transliteration Wa ma_ mana'an na_sa ay yu'minu_ iz ja_'ahumul huda_ illa_ an qa_lu_ aba'asalla_hu basyarar rasu_la_(n
17: 95
Yusuf Ali Say "If there were settled on earth angels walking about in peace and quiet We should certainly have sent them down from the heavens an angel for an apostle."
Pickthall Say: If there were in the earth angels walking secure, We had sent down for them from heaven an angel as messenger.
Yuksel 17:95 Say, "If the earth had angels walking about at ease, We would have sent down to them from heaven an angel as a messenger."
Transliteration Qul lau ka_na fil ardi mala_'ikatuy yamsyu_na mutma'innina lanazzalna_ 'alaihim minas sama_'i malakar rasu_la_(n).
17: 96
Yusuf Ali Say: "Enough is Allah for a witness between me and you: for He is well-acquainted with His servants and He sees (all things)."
Pickthall Say: Allah sufficeth for a witness between me and you Lo! He is Knower, Seer of His slaves.
Yuksel 17:96 Say, "God suffices as a witness between me and you. He is Ever-aware and Watcher over His servants."
Transliteration Qul kafa_ billa_hi syahidam baini wa bainakum, innahu_ ka_na bi'iba_dihi khabiram basira_(n).
17: 97
Yusuf Ali It is he whom Allah guides that is on true guidance; but he whom He leaves astray for such wilt thou find no protector besides Him. On the Day of Judgment We shall gather them together prone on their faces blind dumb and deaf: their abode will be Hell: every time it shows abatement We shall increase for them the fierceness of the Fire.
Pickthall And he whom Allah guideth, he is led aright; while, as for him whom He sendeth astray, for them thou wilt find no protecting friends beside Him, and We shall assemble them on the Day of Resurrection on their faces, blind, dumb and deaf; their habitation will be hell; whenever it abateth, We increase the flame for them.
Yuksel 17:97 Whomever God guides is the truly guided one. Whomever He misguides then you will not find for them any allies except for Him. We gather them on the day of Resurrection on their faces, blind, mute, and deaf; their abode will be hell. Every time it dies down, We increase for them the fire.
Transliteration Wa may yahdilla_hu fahuwal muhtad(i), wa may yudlil falan tajida lahum auliya_'a min du_nih(i), wa nahsyuruhum yaumal qiya_mati 'ala_ wuju_hihim 'umyaw wa bukmaw wa summa_(n), ma'wa_hum jahannam(u), kullama_ khabat zidna_hum sa'ira_(n).
17: 98 [al-Israa, Mecca 50]
Yusuf Ali That is their recompense because they rejected Our Signs and said "When we are reduced to bones and broken dust should we really be raised up (to be) a new Creation?"
Pickthall That is their reward because they disbelieved Our revelations and said: When we are bones and fragments shall we, forsooth, be raised up as a new creation?
Transliteration Za_lika jaza_'uhum bi annahum kafaru_ bi a_ya_tina_ wa qa_lu_ a'iza_ kunna_ 'iza_maw wa rufa_tan a'inna_ lamab'u_su_na khalqan jadida_(n).
17: 99
Yusuf Ali See they not that Allah Who created the heavens and the earth has power to create the like of them (anew)? Only He has decreed a term appointed of which there is no doubt. But the unjust refuse (to receive it) except with ingratitude.
Pickthall Have they not seen that Allah Who created the heavens and the earth is Able to create the like of them, and hath appointed for them an end whereof there is no doubt? But the wrong-doers refuse aught save disbelief.
Transliteration Awalam yarau analla_hal lazi khalaqas sama_wa_ti wal arda qa_dirun 'ala_ ay yakhluqa mislahum wa ja'ala lahum ajalal la_ raiba fih(i), fa abaz za_limu_na illa_ kufu_ru_(n).
17: 100 [al-Israa, Mecca 50]
Yusuf Ali Say: "If ye had control of the Treasures of the Mercy of my Lord behold ye would keep them back for fear of spending them: for man is (ever) niggardly!"
Pickthall Say (unto them): If ye possessed the treasures of the mercy of my Lord, ye would surely hold them back for fear of spending, for man was ever grudging.
Qul lau antum tamliku_na khaza_'ina rahmati rabbi izal la'amsaktum khasy-yatal infa_q(i), wa ka_nal insa_nu qatu_ra_(n).
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